qliphoth

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The Sephirot in Jewish Kabbalah Qliphoth From Wikipedia, the free encyclopedia The Qliphoth/Qlippoth/Qelippot or Kelipot (Heb. קליפות, the different English spellings are used in the alternative Cabalistic traditions [1] of Hermetic Qabalah and Jewish Kabbalah respectively), literally "Peels", "Shells" or "Husks" (from singular: קליפהQliphah/Kelipah "Husk"), [2] are the representation of evil or impure spiritual forces in Jewish mysticism. [3] The realm of evil is also termed "Sitra Achra/Ahra" (Aramaic אחראסטרא, the "Other Side" opposite holiness) in Kabbalah texts. Contents 1 In Jewish Kabbalah 2 Hermetic Qabalah magical views 2.1 Mathers' interpretation 2.2 Crowley, Regardie, and Heidrick 2.2.1 Thamiel 2.2.2 Chaigidel 2.2.3 Sathariel 2.2.4 Gamchicoth 2.2.5 Golachab 2.2.6 Thagirion 2.2.7 Harab Serapel 2.2.8 Samael 2.2.9 Gamaliel 2.2.10 Nehemoth 3 See also 4 Notes 5 References In Jewish Kabbalah In Jewish Kabbalistic cosmology, the Kelipot are metaphorical "shells" surrounding holiness. They are spiritual obstacles receiving their existence from God only in an external, rather than internal manner. Divinity in Judaism connotes revelation of God's true unity, while the shells conceal holiness, as a peel conceals the fruit within. They are therefore synonymous with idolatry, the root of impurity through ascribing false dualism in the Divine, and with the Sitra Achra ( אחרא סטרא"Other Side"), the perceived realm opposite to holiness. They emerge in the descending Seder hishtalshelus (Chain of Being) through Tzimtzum (contraction of the Divine Ohr), as part of the purpose of Creation. In this they also have beneficial properties, as peel protects the fruit, restraining the Divine flow from being dissipated. Kabbalah distinguishes between two realms in Kelipot, the completely impure and the intermediate.

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  • 5/5/2015 Qliphoth - Wikipedia, the free encyclopedia

    http://en.wikipedia.org/wiki/Qliphoth 1/6

    The Sephirot in Jewish Kabbalah

    QliphothFrom Wikipedia, the free encyclopedia

    The Qliphoth/Qlippoth/Qelippot or Kelipot (Heb. , the different English spellings are used in thealternative Cabalistic traditions[1] of Hermetic Qabalah and Jewish Kabbalah respectively), literally "Peels","Shells" or "Husks" (from singular: Qliphah/Kelipah "Husk"),[2] are the representation of evil orimpure spiritual forces in Jewish mysticism.[3] The realm of evil is also termed "Sitra Achra/Ahra"(Aramaic , the "Other Side" opposite holiness) in Kabbalah texts.

    Contents1 In Jewish Kabbalah2 Hermetic Qabalah magical views

    2.1 Mathers' interpretation2.2 Crowley, Regardie, and Heidrick

    2.2.1 Thamiel2.2.2 Chaigidel2.2.3 Sathariel2.2.4 Gamchicoth2.2.5 Golachab2.2.6 Thagirion2.2.7 Harab Serapel2.2.8 Samael2.2.9 Gamaliel2.2.10 Nehemoth

    3 See also4 Notes5 References

    In Jewish KabbalahIn Jewish Kabbalistic cosmology, the Kelipot are metaphorical"shells" surrounding holiness. They are spiritual obstacles receivingtheir existence from God only in an external, rather than internalmanner. Divinity in Judaism connotes revelation of God's true unity,while the shells conceal holiness, as a peel conceals the fruit within.They are therefore synonymous with idolatry, the root of impuritythrough ascribing false dualism in the Divine, and with the SitraAchra ( "Other Side"), the perceived realm opposite toholiness. They emerge in the descending Seder hishtalshelus (Chain ofBeing) through Tzimtzum (contraction of the Divine Ohr), as part ofthe purpose of Creation. In this they also have beneficial properties, aspeel protects the fruit, restraining the Divine flow from beingdissipated. Kabbalah distinguishes between two realms in Kelipot, thecompletely impure and the intermediate.

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    Category:Sephirot

    Their four "concentric" terms are derived from Ezekiel's vision (1:4),"And I looked and behold, a whirlwind came out of the north, a greatcloud, and a fire infolding itself, and a brightness was about it..."[4]The "Three Impure Kelipot" (completely Tamei "impure") are read inthe first three terms, the intermediate "Shining Kelipah" (Nogah"brightness") is read in the fourth term, mediating as the first coveringdirectly surrounding holiness, and capable of sublimation. In medievalKabbalah, the Shekhinah is separated in Creation from the Sephirot byman's sin, while in Lurianic Kabbalah Divinity is exiled in the Kelipotfrom prior initial Catastrophe in Creation. This causes "Sparks ofHoliness" to be exiled in the Kelipot shells, Jewish Observance withphysical objects redeeming mundane Nogah, while the ThreeCompletely Impure Kelipot are elevated indirectly through Negativeprohibitions. Repentance out of Love retrospectively turns sin intovirtue, darkness into light. When all the sparks are freed from theKelipot, depriving them of their vitality, the Messianic era begins. InHasidic thought, the kabbalistic scheme of Kelipot is internalised inpsychological experience as self-focus, opposite to holy Deveikut self-nullification, underlying its Panentheistic Monistic view of Kelipot asthe illusionary self-awareness of Creation.

    Hermetic Qabalah magical viewsIn some non-Jewish Hermetic Qabalah, contact is sought with the Qliphoth unlike in the ethical-mysticalJewish prohibition, as part of its process of human self-knowledge. In contrast, the theurgic Jewish PracticalKabbalah was understood by its practitioners as similar to white magic, accessing only holiness, while thedanger in such venture of mixing impure Magic ensured it remained a minor and restricted practice inJewish history.

    Mathers' interpretation

    Christian Knorr von Rosenroth's Latin Kabbala denudata (1684) (translated The Kabbalah Unveiled byMacGregor Mathers) equates these forces with the Kings of Edom and also offers the suggestion they arethe result of an imbalance towards Gedulah, the Pillar of Mercy or the merciful aspect of God, and havesince been destroyed.[5]

    In subsequent Hermetic teachings, the Qliphoth have tended, much like the sephirot, to be interpreted asmystical worlds or entities, and merged with ideas derived from demonology.

    In addition to this, there are seven "infernal habitations" (Tehom/Sheol, Abaddon, Be'er Shachat (, "pit of corruption"), Tit ha-Yaven ( , "clinging mud"), Sha'arei Mavet ( , "gates ofdeath"), Tzalmavet (, "shadow of death"), and Gehenna), twelve Qliphotic orders of demons, threepowers before Satan and twenty-two demons which correspond to the 22 letters of the Hebrew alphabet.

    Crowley, Regardie, and Heidrick

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    According to Aleister Crowley, the three evil forms (before Samael), are said to be Qemetial, Belial, andOthiel.[6]

    According to Israel Regardie, the "qlipothic tree" consists of 10 spheres in opposition to the sephirot on theTree of Life. These are also referred to as the evil twins. They are also the Evil Demons of Matter andthe Shells of the Dead.[7]

    Bill Heidrick gives his own interpretation on the adverse tree, saying that the spellings are mostlyreconstructions with alternatives. Nonetheless, it is believed that the majority of the above are at leastsuitable if not perfect. He also goes on to say that These names are sometimes called the 'adverseSephiroth' instead of the Demonic Orders. A. E. Waite makes this later point in his Holy Kabbalah, page256.[8]

    The following comes from the Notes on the Demonic Orders (Adverse Sephiroth) in MagicalCorrespondences by Bill Heidrick.

    Thamiel

    Thamiel: Duality in God

    Thamiel represents duality whereas Kether represents unity. Thus Thamiel is the division of that which isperfect only in unity. As a demonic order name, the Thamiel were before their 'revolt'. This signifies'Perfection of God'. These angels sought to become more powerful by adding an Aleph to their name. Theythen became the 'Duality of God,' an order of the lesser demons. In the lowest state of their 'fall', theybecome 'the Polluted of God.' The cortex or outer form of the Thamiel is called Cathariel, 'the Broken' or'Fearful Light of God'.

    Satan: Adversary

    To Thamiel, there are two demons that are attributed to stress the view that the demonic opposite of Ketheris duality instead of unity and are Satan and Moloch or Malech.

    Chaigidel

    Chaigidel: Confusion of the Power of God

    These are the confusion of that great power which, as Chokmah, goes forth at the beginning to give thevital energy of creation to the processes of Binah. The cortex of the Chaigidel is called Ghogiel, 'Those WhoGo Forth into the Place Empty of God'.

    Beelzebub: Lord of the Flies and Adam Belial: Wicker Man

    To Chaigidel, both Satan and Beelzebub are attributed as well as Adam Belial. The name Belial is oftenused separately as a demonic name.

    Sathariel

    Sathariel: Concealment of God

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    Even as Binah is the great revealing one who bestows the structure of the Absolute onto the created, itsopposite, the Sathariel, conceal the nature of The Perfect. The cortex or outer form of the Sathariel is calledthe order of Sheireil, 'The Hairy Ones of God'.

    Lucifuge: One Who Flees Light

    To Sathariel, Lucifuge is attributed and is probably a name made up to replace the name Lucifer, 'LightBearer'.

    Gamchicoth

    Gamchicoth: Devourers

    Chesed is the source of bounty both in idea and in substance to the lower forms. Gamchicoth is the order of'Devourers' who seek to waste the substance and thought of creation. The outer form is the order of Azariel,'The Binding Ones of God'.

    Astaroth: from the Flood

    To Gamchicoth, Astaroth is attributed. This is the name of the goddess Astarte, the Ishtar of theBabylonians and perhaps also the Isis of the Egyptians.

    Golachab

    Golachab: Burning Bodies

    Geburah is a going forth in power to rule in strength. The order of Golab is composed of those who burn todo destruction --- even on themselves. The outer form is Usiel, 'The Ruins of God'.

    Asmodeus: The Destroying God or Samael the Black.

    To Golachab, Asmodeus is attributed. This name is half Hebrew and half Latin. Asmodeus is oftenmentioned in the literature of demonology. The name can also be translated as 'The one adorned with fire'.Whom they call also Samael the Black.

    Thagirion

    Thagirion(n): Those Who Bellow Grief and Tears

    Tiphereth is the place of great beauty and rejoicing. The Thagirion build ugliness and groan about it. Thecortex of the Thagirion is called Zomiel, 'The Revolt of God'.

    Belphegor: Lord of the Dead

    To Thagirion, the replacement of Tiphereth, the sphere of the vitalizing Sun, with a place holdingBelphegor, the lord of dead, is most striking.

    Harab Serapel

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    Harab Serapel: Ravens of the Burning of God

    Netzach is the openness of natural love. The Harab Serapel are the Ravens of Death who reject even theirown. The outer form is Theumiel, 'The Fouled Substance of God'.

    Baal: Lord and Tubal Cain: Maker of Sharp Weapons

    To Harab Serapel, Baal is attributed, and is "a word which means Lord, much as Adonai means Lord. Theword Baal or 'Bel' has become restricted in its usage to signify a 'Lord of Darkness'. Also attributed isTubal Cain.

    Samael

    Samael: The Desolation of God, or The Left Hand

    Hod is the complex working of the will of the Absolute. Samael represents the barren desolation of a fallenand failed creation. The outer form is Theuniel, 'The filthy Wailing Ones of God'.

    Adrammelech: Powerful King

    To Samael, Adrammelech is attributed. This name is found in Fourth Kings: XVII, 29-31: ' And the men ofBabylon made Succoth-benoth, and the men of Cuth made Nergal, and the men of Hamath made Ashima,and the Avvites made Nibhaz and Tartak, and the Sepharvites burnt their children in the fire toAdrammelech and Anammelech, the gods of Sepharvaim.

    Gamaliel

    Gamaliel: Polluted of God

    Yesod is the place of the final forms that become matter in Malkuth. The Gamaliel are the Misshapen andpolluted images that produce vile results. The outer form is the order of Ogiel, 'those Who Flee from God'.

    Lilith: Night Specter

    To Gamaliel, Lilith is attributed and is the grand lady of all demons. The demons are sometimes consideredto be the children of Lilith and is said to be the woman who comes to men in their dreams.

    Nehemoth

    Nehemoth: Whisperers (or Night Specter)

    These are responsible for frightening sounds in strange places. They excite the mind and cause strangedesires. This corresponds with Malkuth as well.

    Nehema: Groaning

    To Nehemoth, Nehema is attributed, and is traditionally a demon and the sister of Lilith, possibly aremembrance of the Egyptian Nephthys and Isis. It is conceivable that Nehema is the same as Naamah, thesister of Tubal Cain.

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    See alsoFallen angelMakif-External lightSatanShevirah-ShatteringTumah and taharahYetzer hara

    Notes1. KABBALAH? CABALA? QABALAH?

    (http://www.kabbalaonline.org/kabbalah/article_cdo/aid/380679/jewish/KABBALAH-CABALA-QABALAH.htm) from kabbalaonline.org

    2. The Kabbalah or, The Religious Philosophy of the Hebrews Adolphe Franck translated by I. Sossnitz (1926):Relation of The Kabbalah to Christianity page 279

    3. The Book of Concealed Mystery translated by Samuel Liddell MacGregor Mathers4. Ezekiel 1:4 (King James Version)5. "The Kabbalah Unveiled: Greater Holy Assembly: Chapter XXVI: Concerning the Edomite Kings"

    (http://www.sacred-texts.com/jud/tku/tku34.htm). Sacred-texts.com. Retrieved 2012-12-11.6. Liber 777 by Aleister Crowley7. The Golden Dawn by Israel Regardie8. Magical Correspondences by Bill Heidrick

    ReferencesThe Early Kabbalah by Joseph DanKabbalah by Gershom ScholemQabalah, Qliphoth and Goetic Magic by Thomas Karlsson ISBN 978-0-9721820-1-0

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    Categories: Kabbalah Qliphoth Hermetic Qabalah Left-Hand Path Hebrew words and phrasesKabbalistic words and phrases

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